It is not permitted to write [the four scrolls of] tefillin¹ on skins of ritually unclean cattle or on skins of ritually unclean wild animals. It is permitted, however, to write them on skins of nebeloth and ṭerefoth and there is no need to consider the possibility of their having been pierced at the animal’s heart.²

footnotes: ¹ These are specified below. Cf. also the Introduction. ² There was a heathen practice to remove the heart from an animal while it was still alive and offer it as a sacrifice. Rabbinic law regards such an animal as an idolatrous offering (cf. Mishnah ‘A.Z. 29b, Sonc. ed., p. 145) and forbids its entire use, including the skin.

If [tefillin scrolls] were perforated, they become unfit for religious use [if the hole occurred] in the written part; but if it occurred in the margin they remain fit. If the letter waw was shaped like a zayin or vice versa, straight-lined letters like curved ones³, e.g., like an ordinary kaf. or vice versa, open letters closed⁴ like a final mem. or vice versa, or if the shape of their letters had been altered [in any other way], or if they were written in [obsolete] Hebrew, or were made as a kind of amulet—they are unfit for religious use.

footnotes: ³ The final kaf ⁴ Such as an ordinary mem

Women, slaves and minors⁵ §1. are exempt from [the commandment of] tefillin. A minor who knows how to take care of his tefillin is subject to the law of tefillin. It is related that Ṭabi, R. Gamaliel’s slave, used to put on tefillin; Michal, Saul’s daughter, used to put on tefillin; Jonah’s wife used to make the festival pilgrimages⁶ to Jerusalem.⁷

footnotes: ⁵ Boys under thirteen years of age. On the exemption of women, cf. Ẓiẓith ⁶ [For Ṭabi, cf. j.‘Erub. X, I, 26a; for the two women, cf. ‘Erub. 96a (Sonc. ed., p. 665).] ⁷ Although the commandment applied only to males (cf. Ex. 34, 23).

[Regarding] the bearers of a bier [to the burial place] and those who relieve them⁸ and those who relieve the latter, whether in front of the bier or behind the bier⁹—all who are required [to carry] the bier are exempt¹⁰). [from putting on tefillin], but those who are not required for the bier are liable. When a halt is made for lamentations,¹¹ those who are engaged in the lamentations are exempt, but those¹² who cannot see¹³ the inside [space between the rows]¹⁴ are liable.

footnotes: ⁸ In carrying the bier. ⁹ Who have not yet carried it or have done so respectively. ¹⁰ This is in disagreement with the ruling in the Mishnah (Ber. 17b, Sonc. ed., p. 106) where only those who are in front of the bier are exempt if they are required to carry it. Those behind are always liable even if their help is required, since they had already done their duty to the dead (cf. Rashi ad loc. ¹¹ A number of such halts were made by those who returned from a burial to the mourner’s house. (Cf. Semaḥoth X.] ¹² In the back rows when they stand several deep. ¹³ So in accordance with Ber. 19b (Sonc. ed., p. 117). V reads ‘those who see’. ¹⁴ Where the mourner is.

If a person says [to another], ‘Come and read [a Scriptural text] over my son because he is frightened’, or ‘Write, or place, upon him a [holy] scroll’, or ‘Put tefillin upon him that he may sleep’,¹⁵ he should not be listened to.¹⁶

footnotes: ¹⁵ This is the reading in j.Shab. VI, 2, 8b. The text in V is corrupt. ¹⁶ Because sacred objects should not be used for such purposes. Cf. Sanh. 101a (Sonc. ed., p. 684, nn. 6f.).

A tefillah¹⁷ is susceptible of ritual uncleanness. [If it becomes unclean, the priest] sprinkles upon it [the water of the red heifer]¹⁸ and repeats the process, and then immerses it [in a ritual bath]. R. Ḥanina b. Gamaliel says: It is necessary to unloose it.¹⁹ If [a tefillah] fell into water and remained there long enough [for the writing] to be washed away, it should be subjected to an examination.²⁰

footnotes: ¹⁷ V has the plural form. ¹⁸ Cf. Num. 19. ¹⁹ To remove the stitches that hold the parts of the capsule together, in order that the water may penetrate to all parts. ²⁰ To make sure that the writing is still in a good condition or to repair it if necessary.

Straps of tefillin may be bought anywhere.²¹, to buy them from a reliable person. R. Simeon b. Gamaliel says: Any skin that had been used [for a secular] purpose is forbidden [to be used for the straps of tefillin].²²

footnotes: ²¹ There is no need, as in the case with the tefillin ²² Hence they must be bought only from a reliable person who can guarantee that no previous use had been made of the skin.

Tefillin may be bought only from a reliable person;²³ and where there is no reliable person a pair of tefillin should be given [to an expert] who examines them. This does not mean that the seller gives him the scrolls, but that he himself chooses what he pleases and has them examined.²⁴ If on examination the selected tefillin prove to be fit,²⁵ he may take all the batch without any scruples.²⁶

footnotes: ²³ One who can testify that they were prepared in accordance with the law. ²⁴ lit. ‘that he takes for himself and he examines’. ²⁵ lit. ‘he examined and found as proper’. ²⁶ The fitness of the sample is assumed to represent the fitness of the whole batch.

The [sections of the] head-tefillah are written on four separate scrolls²⁷ [beginning with] *Sanctify unto Me;*²⁸ *And it shall be when the Lord shall bring thee;*²⁹ 11-16. *Hear;*³⁰ And it shall come to pass, if ye shall hearken.³¹ XI, 13-21. So also with the hand-tefillah, except that [all the four sections] are written in one scroll.³² If one wrote them in four separate scrolls [the tefillah] is fit for religious use. R. Judah says: They should be sewn together and put into one capsule.³³, which consists of four compartments joined together to form one capsule. R. Judah, however, admits that if two tefillin³⁴ were [like] the head-tefillah, one may wrap one of them in a piece of leather and so convert it into a hand-tefillah.

footnotes: ²⁷ lit. ‘sections’. ²⁸ Ex. 13, 1-10. ²⁹ ibid. ³⁰ Deut. 6, 4-9. ³¹ ibid. ³² lit. ‘he makes one section’. ³³ Unlike the head-tefillah ³⁴ lit. ‘both of them’.

The hand-tefillah is put on the upper part of the hand³⁵ [because Scripture declares, And it shall be for a sign unto thee upon thy hand,³⁶ which means that the sign shall be for thee³⁷ can see it, i.e. on the biceps covered by the sleeve. but not for others³⁸ been put on the palm of the hand it would be visible to all.]. ³⁹So also [the Scriptural expression] between thine eyes⁴⁰ [implies] the upper part of the head, [because] upon thy hand and between thine eyes [occur in juxtaposition we infer]: as upon thy hand [means] on the upper part of the hand, so between thine eyes [means] on the upper part of the head. This is according to R. Eliezer b. Jacob; R. Judah says: It is stated upon thy hand and it is also stated [in the same verse] between thine eyes [the inference being that] as upon thy hand [refers to] a place that is susceptible of ritual uncleanness by one [symptom of] leprosy,⁴¹ so also between thine eyes [refers to] a place that is susceptible of ritual uncleanness by one [symptom of] leprosy.⁴² [Another reason:] It is stated between thine eyes and it is also stated, *Nor make any baldness between your eyes:*⁴³ as baldness occurs where there is hair [on the head] so you must put the tefillah only where there is hair [on the hand].⁴⁴. It is stated, And thou shalt write them⁴⁵ (Deut. 6, 9). and it is also stated [in juxtaposition] *and thou shalt bind them;*⁴⁶ (ibid. 8). [hence the inference that] the hand that writes [the mezuzah]⁴⁷ is the hand that binds [the tefillah].⁴⁸ is therefore put on the left hand.

footnotes: ³⁵ The biceps, and not on the palm of the hand. ³⁶ Ex. 13, 9. ³⁷ Where only he who wears the tefillah ³⁸ Had the tefillah ³⁹ The part enclosed in square brackets is based on Men. 37b (Sonc. ed., p. 229). ⁴⁰ Ex. 13, 9. ⁴¹ The biceps, like any other part of the body that is free from hair, is declared ritually unclean by one symptom only, viz. white hair in the leprous spot. ⁴² Viz. the upper part of the head, whose symptom of uncleanness is yellow hair in the leprous spot. The region between the eyes, however, where both hair and clean flesh are to be found, can be declared unclean by either of the two symptoms (yellow or white hair) and must therefore be ruled out. ⁴³ Deut. 14, 1. ⁴⁴ Since both verses contain the expression between … eyes ⁴⁵ Referring to the mezuzah ⁴⁶ The tefillin ⁴⁷ i.e. the right hand, with which most people write. ⁴⁸ The hand-tefillah

The commandment of [wearing] tefillin is from dawn until evening. If a person sleeps in the day-time he need not trouble to remove his tefillin. If a man rises early to go on a journey, he should not put them on before the time [for the performance] of the commandment; but if he had put them on before [the proper time for the performance of] the commandment, he should place his hand upon them at the time [for the performance] of the commandment⁴⁹ and say the benedictions.

footnotes: ⁴⁹ At dawn.

[Absence of] the hand-tefillah does not prevent the religious use of the head-tefillah, neither does [the absence of] the head-tefillah prevent the religious use of the hand-tefillah.⁵⁰ is independent of the other. If a man inverted a tefillah capsule⁵¹ he has not fulfilled his religious duty. When a man puts on [the tefillin], he should put on that of the hand first; and when he takes them off, he should take off that of the head first. A similar rule applies in the case of sandals, viz. when he puts them on, he should put on that of the right foot first, and when he takes them off, he should take off that of the left foot first.⁵² Likewise, any [dish] that is served last⁵³ is removed first, except bread.⁵⁴

footnotes: ⁵⁰ Each tefillah ⁵¹ When it is on his hand or head. ⁵² [Cf. DER. X, 1.] ⁵³ Another and better reading is ‘first’. ⁵⁴ Which must remain on the table until the Grace after meals had been recited (cf. Sanh. 92a, Sonc. ed., p. 617).

If a man makes his head-[tefillah] round, this is a dangerous practice⁵⁵ which does not carry with it [the fulfilment of] the commandment.⁵⁶ To put [the head-tefillah] on one’s forehead or [the hand-tefillah] on the palm of one’s hand⁵⁷ (Deut. 6, 8), which is contrary to the traditional interpretation. is in the manner of heresy.⁵⁸, used especially of the views and practices of the early Jewish-Christians. According to Maimonides the minim were Sadducees. To overlay them with gold or put [that of the hand] on one’s neḳlah, which means a sleeve, is the manner of the outsiders.⁵⁹, pp. 128f.] [63a]

footnotes: ⁵⁵ Because an accidental blow on it might split one’s head. Cf. Meg. 24b (Sonc. ed., p. 148, n. 2). ⁵⁶ The commandment being that it must be cube-shaped and flat at the base. ⁵⁷ In accordance with the literal meaning of the verse, And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes ⁵⁸ Heb. minuth ⁵⁹ Persons who follow their own interpretation of Scripture and not that of the Rabbis. [On this paragraph, cf. J. Rabbinowitz, Mishnah Megillah

Tefillin may be moved within a house [even on the Sabbath].⁶⁰ If [on the Sabbath day] a man finds tefillin in a public domain,⁶¹ he should carry them [into a safe place] one pair at a time.⁶² on his arm and the head-tefillah on his head in the same manner as they are worn on week-days. R. Gamaliel says: Two pairs at a time.⁶³ on his arm and two head-tefillin on his head. [This rule applies to] both men and women,⁶⁴. to new tefillin and to old. R. Judah says: [This procedure] is permitted with old tefillin⁶⁵. but forbidden with new.⁶⁶

footnotes: ⁶⁰ They are not regarded as articles forbidden to be handled on the Sabbath or Festival, although not worn on the holy days. ⁶¹ Where they may be trodden upon. ⁶² The hand-tefillah ⁶³ As there is sufficient room on the arm and on the head for two sets, he may put two hand-tefillin ⁶⁴ Although the latter are exempt from the commandment of tefillin ⁶⁵ Which show marks of wear or have a proper knot, so that there can be no doubt that they were genuine tefillin ⁶⁶ Since they may be only amulets.

If a man finds a [Torah] scroll or a bundle of tefillin,⁶⁷ he should pass them on to his fellow, and his fellow should pass them on to his fellow on the Sabbath,⁶⁸ even though they be a hundred persons. If [there is no other person]⁶⁹ with him, he⁷⁰ should take them up [while standing] within four cubits [distance from them] and remove them to [the next point] within four cubits [distance from the first point];⁷¹ because R. Simeon said: Any prohibition⁷² with H instead of ‘omed (standing) in V. imposed by a Rabbinical Court⁷³ does not apply to holy writings.⁷⁴ to a place of safety, provided all the stages between the points of taking up and setting down are each less than four cubits in length. If a man is in a school house or in a House of Study,⁷⁵ would not be sufficiently protected if left there. [or] in a privy or a bath-house,⁷⁶ to be left there. and forgot to remove his tefillin,⁷⁷ he should cover them with his hair⁷⁸ on the Sabbath in public. and leave the place.⁷⁹ If he is unable to do so, he should proceed to a near-by house where he takes them off.⁸⁰

footnotes: ⁶⁷ In a public domain where they may be trodden upon. ⁶⁸ Each one carrying them a lesser distance than four cubits. Carrying an article a longer distance in a public domain is forbidden on the Sabbath. ⁶⁹ The words in square brackets are missing in V but inserted by H. ⁷⁰ lit. ‘one [man]’. ⁷¹ And so on, until he reaches a place where they can be properly deposited. ⁷² Read ’issur ⁷³ Such as the prohibition to carry objects in a public domain even within a distance of four cubits. ⁷⁴ Consequently it is permitted on the Sabbath to carry a Torah scroll or tefillin ⁷⁵ Places in which the tefillin ⁷⁶ It would be disrespectful for the tefillin ⁷⁷ Before the Sabbath had commenced, or before he entered the two last-mentioned places. ⁷⁸ So as not to be seen wearing tefillin ⁷⁹ Taking them off when he reaches his home. ⁸⁰ Leaving them there until the termination of the Sabbath.

[Tefillin] may be put into a money-bag even when there is money in it. They may also be suspended from the legs of a bed; but if another person⁸¹ be with him [in bed] it is forbidden. They must not be placed under one’s head;⁸² but if thereby they are protected⁸³ it is permitted. If a man carried a heavy load⁸⁴ were worn throughout the day and not, as now, only during the morning prayers.] and was perspiring, he need not trouble to remove his tefillin. A potter should remove the hand-tefillah but wear the head-tefillah.⁸⁵ A baker should remove the head-tefillah⁸⁶ and wear the hand-*tefillah;*⁸⁷ but if he uses both hands in baking he also takes off the hand-tefillah.

footnotes: ⁸¹ A variant reading is: ‘if his wife be with him’. ⁸² To sleep on them; and much more so under any other part of the body. ⁸³ From thieves or disrespectful treatment. ⁸⁴ [This and the following regulations applied at the time when the tefillin ⁸⁵ Since his work requires the use of his hands only. ⁸⁶ Otherwise the heat of the oven might damage it. ⁸⁷ Using his right hand for the baking.

[Regarding a bath-house], if a man is about to enter the room where persons are undressed, he removes his tefillin at a distance of four cubits from the nude persons. If some are undressed and others dressed, he does not remove his tefillin but should not put them on at the outset.⁸⁸

footnotes: ⁸⁸ So according to H. V reads: ‘he shall not remove them at the outset’.

If a person is about to enter a tannery,⁸⁹ a pond [enclosure]⁹⁰ or a wash-house, he removes his tefillin at a distance of four cubits. If a person is about to enter a privy, he removes the tefillin at a distance of four cubits. If it was a superior bathing-place,⁹¹ one does not remove the tefillin before he reaches it.

footnotes: ⁸⁹ Where there are unpleasant smells. ⁹⁰ For steeping flax or similar things. ⁹¹ [Cf. Tamid I, 1, Sonc. ed., p. 2, where the Temple was said to have ‘a superior privy’, its superiority being that it could be locked to prevent intrusion.]

It once happened that R. Eliezer went to Ubelin⁹² [where he stayed] with a certain house-owner. It was a practice there to bathe in a cave. When R. Eliezer took his clothes off and removed his tefillin,⁹³ [the host] said to him, ‘Rabbi, is not the water of that cave better than that of this one?’ And although there was only a distance of four cubits between the one and the other, R. Eliezer dressed and put on his tefillin,⁹⁴ because he never walked four cubits without tefillin. In this manner did R. Eliezer make the commandment of tefillin a permanent practice.

footnotes: ⁹² Or, ‘Obelin’. There was a village of that name near Jaffa in S. Palestine, and one near Sepphoris in Galilee. A visit by R. Eliezer to Obelin is mentioned in ‘Erub. 11b-12a (Sonc. ed., pp. 71f.). ⁹³ To bathe in one of the caves. ⁹⁴ To walk to the other cave.

Thus used R. Eliezer to say: Great is the commandment of tefillin, for the Holy One, blessed be He, spoke as follows to Israel, But thou shalt meditate therein day and night.⁹⁵ ‘Sovereign of the universe,’ said Israel to the Holy One, blessed be He, ‘is it possible for us to meditate day and night [in the Torah]?’ The Holy One, blessed be He, answered them, ‘My children, put tefillin on your heads and on your arms and I shall account it to you as if you meditated in the Torah day and night’; as it is stated, And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of the Lord may be in thy mouth.⁹⁶

footnotes: ⁹⁵ Josh. 1, 8. ⁹⁶ Ex. 13, 9.

Beloved are Israel [by God], for they observe all the commandments that are in the Torah. How? Tefillin on their hands, tefillin on their heads, a mezuzah on their doors and four ẓiẓith on their garments. Concerning them David, king of Israel, said, Seven times a day do I praise Thee, because of Thy righteous ordinances.⁹⁷ [The Sages] illustrated this with a parable. To what may this be compared? To a king who said to his wife, ‘Be well dressed and adorned in my presence’. ‘For what reason?’ she asked him. ‘In order that you may be acceptable to me,’ he replied. Similarly the Holy One, blessed be He, said to Israel, ‘My children, be well dressed and adorned in My presence with [your performance of] the commandments’. ‘For what reason?’ they asked Him. ‘In order,’ He replied, ‘that you may be acceptable to Me’; as it is stated, Thou art beautiful, O my love, as Tirẓah,⁹⁸ [which means,] ‘Thou art beautiful when thou art acceptable⁹⁹ is of the same root as raẓuï (acceptable). to Me through [thy performance of] the commandments’.

footnotes: ⁹⁷ Ps. 119, 164. ⁹⁸ Cant. 6, 4. ⁹⁹ Tirẓah